Skip to comments.AS TO EATING
Posted on 03/02/2006 4:27:52 PM PST by annalex
First Rule. The first rule is that it is well to abstain less from bread, because it is not a food as to which the appetite is used to act so inordinately, or to which temptation urges as in the case of the other foods.
Second Rule. The second: Abstinence appears more convenient as to drinking, than as to eating bread. So, one ought to look much what is helpful to him, in order to admit it, and what does him harm, in order to discard it.
Third Rule. The third: As to foods, one ought to have the greatest and most entire abstinence, because as the appetite is more ready to act inordinately, so temptation is more ready in making trial, on this head. And so abstinence in foods, to avoid disorder, can be kept in two ways, one by accustoming oneself to eat coarse foods; the other, if one takes delicate foods, by taking them in small quantity.
Fourth Rule. The fourth: Guarding against falling into sickness, the more a man leaves off from what is suitable, the more quickly he will reach the mean which he ought to keep in his eating and drinking; for two reasons: the first, because by so helping and disposing himself, he will many times experience more the interior knowledge, consolations and Divine inspirations to show him the mean which is proper for him; the second, because if the person sees himself in such abstinence not with so great corporal strength or disposition for the Spiritual Exercises, he will easily come to judge what is more suitable to his bodily support.
Fifth Rule. The fifth: While the person is eating, let him consider as if he saw Christ our Lord eating with His Apostles, and how He drinks and how He looks and how He speaks; and let him see to imitating Him. So that the principal part of the intellect shall occupy itself in the consideration of Christ our Lord, and the lesser part in the support of the body; because in this way he will get greater system and order as to how he ought to behave and manage himself.
Sixth Rule. The sixth: Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious Contemplation, or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feeling in the corporal food.
Seventh Rule. The seventh: Above all, let him guard against all his soul being intent on what he is eating, and in eating let him not go hurriedly, through appetite, but be master of himself, as well in the manner of eating as in the quantity which he eats.
Eighth Rule. The eighth: To avoid disorder, it is very helpful, after dinner or after supper, or at another hour when one feels no appetite for eating, to decide with oneself for the coming dinner or supper, and so on, each day, the quantity which it is suitable that he should eat. Beyond this let him not go because of any appetite or temptation, but rather, in order to conquer more all inordinate appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.
Timely post, thank you. The sixth rule is interesting:
"Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious Contemplation, or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feeling in the corporal food."
Contemplating the lives of the Saints certainly made a difference in his life. Something good to do in Lent as well.
IGNATIUS of Loyola
Also known as Inigo Lopez de Loyola
Memorial 31 July
Spanish nobility. Youngest of twelve children. Page in the Spanish court of Ferdinand and Isabella. Military education. Soldier, entering the army in 1517, and serving in several campaigns. Wounded in the leg by a cannonball at the siege of Pampeluna on 20 May 1521, an injury that left him partially crippled for life. During his recuperation the only books he had access to were The Golden Legend, a collection of lives of the saints, and the Life of Christ by Ludolph the Carthusian. These books, and the time spent in contemplation, changed him.
On his recovery he took a vow of chastity, hung his sword before the altar of the Virgin of Montserrat, and donned a pilgrim's robes. Lived in a cave from 1522 to 1523, contemplating the way to live a Christian life. Pilgrim to Rome and the Holy Land in 1523, where he worked to convert Muslims. In 1528 he began studying theology in Barcelona, Alcala, and Paris, receiving his degree on 14 March 1534. His meditations, prayers, visions and insights led to forming the Constitutions of the Society of Jesus on 15 August 1534; it received papal approval in 1541. Friend of James Lainez, Alonso Salmerón, Nicholas Bobadilla, Simón Rodriguez, Blessed Peter Faber, and Saint Francis Xavier, the group that formed the core of the new Society. He never used the term Jesuit, which was coined as an insult by his opponents; the Society today uses the term with pride. He travelled Europe and the Holy Lands, then settled in Rome to direct the Jesuits. His health suffered in later years, and he was nearly blind at death.
The Jesuits today have over 500 universities and colleges, 30,000 members, and teach over 200,000 students each year.
Born - 1491 at Loyola, Guipuzcoa, Spain as Inigo Lopez de Loyola
Died - of fever on 31 July 1556 at Rome, Italy
Beatified - 27 July 1609 by Pope Paul V
Canonized - 12 March 1622 by Pope Gregory XV
Patronage - Basque country; diocese of Bilbao, Spain; Bizkaia, Spain; Gipuzkoa, Spain; Guipuscoa, Spain; Guipúzcoa, Spain; Jesuit Order; Jesuits; military ordinariate of the Philippines; retreats; Society of Jesus; soldiers; Spiritual Exercises (by Pope Pius XI); Vizcaya, Spain
...of Dedication to Jesus,
apparition of Our Lord; book; chausuble; Holy Communion
Letter on Obedience, by Saint Ignatius of Loyola
Spirital Exercises online html
The Book of Saints, by the Monks of Ramsgate
Ignatius was passionately fond of reading worldly books of fiction and tales of knight-errantry. When he felt he was getting better from a wound he had received in battle, he asked for some of these books to pass the time. But no book of that sort could be found in the house; instead they gave him a life of Christ and a collection of the lives of saints written in Spanish.
By constantly reading these books he began to be attracted to what he found narrated there. Sometimes in the midst of his reading he would reflect on what he had read. Yet at other times he would dwell on many of the things which he had been accustomed to dwell on previously. But at this point our Lord came to his assistance, insuring that these thoughts were followed by others which arose from his current reading.
While reading the life of Christ our Lord or lives of the saints, he would reflect and reason with himself: "What if I should do what Saint Francis or Saint Dominic did?" In this way he let his mind dwell on many thoughts; they lasted a while until other things took their place. Then those vain and worldly images would come into his mind and remain a long time.
But there was a difference. When Ignatius reflected on worldly thoughts, he felt intense pleasure; but when he gave them up our of weariness, he felt dry and depressed. Yet when he thought of living the rigorous sort of life he knew the saints had lived, he not only experienced pleasure when he actually thought about it, but even after he dismissed these thoughts, he still experienced great joy. Yet he did not pay attention to this, nor did he appreciate it, until one day, in a moment of insight he began to marvel at the difference. Then he understood his experience. Thoughts of one kind left him sad, the others full of joy.
from the life of Saint Ignatius, from his own words, by Luis Gonzalez
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